English
Everything is Bodhicitta, existing as it is in its nature, it is the meaning of the tantra to be known. Therefore, even though ultimate reality is not the object of the mind, when distinguishing between the two truths, it is important that: on the mere appearance of what is to be known, the field of the two truths can also be established. Thus, here too, it is the same as saying that what is to be known is the basis of classification. Secondly, the basis of classification is only what is to be known, the dharma of classification is definitely the three: the base, the path, and the fruit, no more and no less. Thirdly, because of relying on that basis itself, it is necessary to endure the hardships of the path and enter, because it generates the desire for the form body and wisdom of the fruit, just as sesame seeds inherently contain butter, so those who desire butter enter without regard to the labor of grinding and filtering. Fourthly, in this way, the gate of classification is definitely and inclusively the three: the base, the path, and the fruit, is this known by valid cognition or by something that is not valid cognition? It is known by valid cognition, otherwise it will be exhausted in the mind of superimposition, so it is not reliable. If you think, will it be known by the reasoning of logic? It is not so, because the meaning of the reality to be realized is beyond the knowledge of the conventional. Thus, it is also said in the Gongdü: "Neither example nor valid cognition, nor reason, nor the wisdom of inference, can realize it, like a blind man measuring the height of the sky." And in the Gongpa Ngesdrön: "The object of individual self-awareness without characteristics, is inexpressible and all conventionalities are cut off, the ultimate dharma is free from dispute, that is beyond the realm of logic." And also in the Lankavatara Sutra: "Those children are logicians, they examine them like corpses." Then, by what is it known? In the Lamrim it says: "The three that are gathered by the particulars are all-encompassing." Therefore, what can measure the extremely hidden meaning without deficiency is only the valid cognition of the Buddha's immaculate words, the valid cognition of the instructions made by the wise, and the valid cognition of the reasoning that arises in accordance with the two, there is no other way. Therefore, it is known by the three all-encompassing valid cognitions. In the Commentary on the Vajra Mirror Tantra it says: "By the valid cognition of the words, reasoning, and instructions, by measuring everything, one will understand what is to be known." And in the small commentary
Chinese
萨。此《心之明灯·秘密释》，以经、诀窍之理而定。如是，导师吉祥妙音于《正见明灯》中云： “无分别胜义自性之，觉性大宗心之所缘者，以经及诀窍理而定，当信法之自性真实。”如是。是故，经者，于此中云：“于圆满智慧之坛城，以闻思修之结合，自生普贤任运成。”如是。诀窍者：“为知基道果之所知，为知意义相符之词义，摄为三种续之义。”如是。理者，从分类之基，分类之门确定为基、道、果三者。彼等不集合，则不生二利圆满之菩提果。何以故？于彼无所知之法皆聚集之故。初者成立，彼三若分离，则不可能生果故。譬如，有种子，然无田地与人之努力，或有彼二，然无种子，则不生秋收。二者成立，于彼未聚集之其他法未见之故。若有人云：错乱之显现未聚集耶？彼乃是作为考察之基而聚集之故，无过失。基确定为本体之基与考察之基二者之故。于《次第三》中云：“本体之基与考察之基。”第二者，有基之、道之、果之本体等三者。初者亦有，其他共同之安住之，考察之基之本体。初者，乃自证菩提心。于《次第三》中云：“本体一切乃心性，如金之例无有二。”如是。二者，无有改造错乱，自力无碍而显现任何者。于《火花》中云：“自证之理的显现任何者。”三者，乃摄集器情显现执着之诸法。于《次第三》中云：“本体器情世间之，显现与执着之诸法。”如是。第二道之本体者，乃生起之生因，以三种智慧生起所生之共同与殊胜之心四或五者，或生起。于彼中云：“本体以三种智慧。”
English
Sa. This "Lamp of the Heart, Secret Commentary" is established by the wisdom of scripture and pith instructions. As the master Shri Yang said in "Lamp of Correct View": "The great manner of awareness, the object of the mind, which is the self-nature of non-conceptual ultimate reality, is determined by scripture and pith instructions, and one should truly believe in the true nature of Dharma." Thus, scripture is said in this very text: "In the mandala of perfect wisdom, through the union of hearing, contemplation, and meditation, self-arisen Samantabhadra is spontaneously accomplished." Thus. Pith instruction is: "To know the knowable of the ground, path, and fruit, to know the meaning of words that match the meaning, is condensed into the meaning of the three continuums." Thus. Reasoning is: From the basis of division, the door of division is determined to be the three: ground, path, and fruit. If these are not gathered together, the fruit of enlightenment, which perfects the two benefits, will not arise. Why? Because all knowable dharmas are gathered there. The first is established because it is impossible for the fruit to arise from those three being separate. For example, if there is a seed but there is no field and no effort of a person, or if there are those two but there is no seed, there will be no harvest. The second is established because no other dharma that is not gathered there is seen. If someone says, "Is the appearance of confusion not gathered?" That is not a fault because it is gathered as the basis for investigation. The basis is determined to be two: the basis of essence and the basis of investigation. In the Three Successive [Teachings] it says: "The basis of essence and the basis of investigation." The second has three: the essence of the ground, the path, and the fruit. The first also has: the abiding of other generalities, the essence of the basis of investigation. The first is self-awareness, the mind of enlightenment. In the Three Successive [Teachings] it says: "The essence of everything is mind itself; like the example of gold, there is no duality." Thus. The second is that without alteration or corruption, self-power appears unimpeded in any way. In Spark it says: "According to the system of self-awareness, appearing in any way." The third is all the dharmas gathered by vessel and essence, appearance and attachment. In the Three Successive [Teachings] it says: "The essence of vessel and essence, the world, the dharmas of appearance and attachment." Thus. The essence of the second path is the cause of arising, the four or five common and supreme minds that are produced by the three wisdoms, or arising. From that it says: "The essence is by the three wisdoms."
Chinese
说的是生起五种心。又，《眼疏》中说：具有五种心的智慧，是生起的基础，必定生起。第三是果的体性：是佛陀的五身、语、意、功德、事业，或者二十五种。如《道次第》中说：身和语和意自性，功德事业极稀有，五或五自性中住。这样说。第三是关于基、道、果的词义，共有三种。第一是：作为轮回和涅槃一切法的来源或基础，所以是基。如《三次第》中说：一切二谛的诸法，全部由此生起故名为基。这样说。第二是：凭借它能够到达任何地方，所以是道。如《义总集》中说：行进和具有彼之法。这样说。第三是：因为成熟或达到终点，所以是果。如《总集论》中说：成就达到终点称为果。这样说。顺便说一下，这三者在相续中象征的词语解释是：后译师俄的译文中说：相续是连续不断的意思，从方法和因产生果。因此，基和道是所知和能知，道和果是所获得和能获得，基和果在自性上是相同的，彼此关联。以因缘果的方式相互关联，并且连续不断，所以是相续。如《占卜》中说：自性和果两种，知和得是两种假立的定义。知道了。第四是定义，分为破立两种。第一种是：一些老前辈说：基是所知，道是能知，果是已知。或者说：基是所显现，道是能显现，果是已显现。这两种说法都不合理。道需要被了解和显现吗？如果需要，那就变成基了。如果不需要，那就变成果了。此外，蓝色物体、具有蓝色物体的眼识、对蓝色的认知这三者也会变成幻术的基、道、果三种吗？格朗·尼雅擦瓦说：安住是基，进入是道，成熟是果。如果这样，道也变成基了。因为凭借它能够到达任何地方的处所或所依是道。并且道的定义也不周遍于见，因为它是能知而不是能进入，这是成立的。因为已经说了，知入是定义的总集。拉杰·嘉瓦说：安
English
It is said that five minds arise. Also, in the commentary on the eye, it says: The wisdom possessing five minds is the basis of arising, and it will surely arise. The third is the nature of the fruit: it is the five bodies, speech, mind, qualities, and activities of the Victorious Ones, or twenty-five. As it says in the Stages of the Path: Body and speech and mind itself, Qualities and activities are wonderful, Five or five itself abides as the essence. So it is said. The third is the meaning of the words base, path, and fruit, there are three. The first is: because it is the source or basis of all phenomena of samsara and nirvana, it is the base. As it says in the Three Stages: All the phenomena of the two truths, Arise completely from it, therefore it is called the base. So it is said. The second is: because by which one goes to any place, it is the path. As it says in the Condensed Meaning: Going and possessing that dharma. So it is said. The third is: because of ripening or reaching the end, it is the fruit. As it says in the Compendium: Accomplishment reaching the end is called the fruit. So it is said. Incidentally, the explanation of the words symbolizing these three in the continuum is: The later translator Gos says in his translation: Continuum means continuous, From method and cause comes the fruit. Therefore, the base and path are knowable and knower, the path and fruit are obtainable and obtainer, the base and fruit are the same in nature, and are related to each other. They are related in the manner of cause, condition, and effect, and because they are continuous, it is the continuum. As it says in the Divination: The two kinds of nature and fruit, Knowing and obtaining are the two imputed definitions. It is known. The fourth is the definition, divided into negation and affirmation. The first is: Some of the old scholars say: The base is the knowable, the path is the knower, and the fruit is the known. Or: The base is what is revealed, the path is what reveals, and the fruit is what has been revealed. Both of these are not reasonable. Does the path need to be known and revealed or not? If it needs to be, then it becomes the base. If it does not need to be, then it becomes the fruit. Furthermore, do the three, blue object, eye consciousness possessing the blue object, and cognition of blue, also become the three, base, path, and fruit of illusion? Gelong Nyatsalwa says: Abiding is the base, entering is the path, and ripening is the fruit. If so, then the path also becomes the base. Because the place or support by which one goes to any place is the path. And the definition of the path does not encompass the view, because it is the knower and not the enterer, this is established. Because it has been said, knowing and entering is the collection of definitions. Lharje Dpal says: Abiding
Chinese
依靠树木是为“基”，进入并通行是为“道”，功德圆满究竟是为“果”。经中也说：基和道二者会如先前一样产生过失，果位上存在需要阐释的过失，因此不合理。又有一些大德认为，本来就存在，具有可考察性的是“基”，作为通行，具有可证悟性的是“道”，究竟之义显现，从勤作中解脱的是“果”。这样认为也不合理。如果是这样，道和果二者是本来就存在的可考察之物吗？如果是，那么基、道、果三者都可以用一个特征来表示。如果不是，那么就与“如是智慧自性住，道与果位皆为体”相违背，而且果的特征也不能涵盖道所转化的果，因为还没有从见后修行的勤作中解脱，所以没有显现究竟之义。第二种观点是：成为一切法生源的是基，具有知晓进入的活动和勤作的是道，法性显现，无需造作自然成熟的是果。第一个特征涵盖了本体和考察对象二者，并且区分了道和果；中间的特征涵盖了见和禅定二者，并且区分了基和果；最后的特征涵盖了暂时和究竟二者，并且区分了基和道，因此从过失中解脱。因此，值得智者赞叹。第二部分是通过各自的决断来详细解释，分为：解释基、解释道、解释果三种。第一部分又分为： общей 解释和分别解释事物如何转变为因果相续的道理。第一部分是：三次第中，第一种有两种，即体性的基和考察的基。也就是说，实相本体的基和错觉考察的基两种。第一种分为：确定自己的特征和确定它。第一种分为：实物、论证和顺便提及的衡量对象三种。第一种是：自证菩提心是远离所知事物性质边际的安住，如经中所说：“一切相之边，皆已远离故，任何皆不可得。”第二种是：周遍的三种理由，其中，经文中说：广说中。